वेदान्त पारिजात सौरभ (भगवद् निम्बार्काचार्य - द्वैताद्वैत वेदान्त ब्रह्मसूत्र भाष्य सटीक)

582 VEDĀNTA-PĀRIJĀTA-SAURABHA [SŪ. 3. 3. 4. ADH. 1 ] be studied)''. That is, injunctions like "Let one study his own sacred text" (Tait. Ār. 2 15) do not specify that only one particular portion of the Veda is to be studied, but that it is to be studied entirely. Moreover, the followers of one branch are not necessarily confined to the sacred duties of that branch only, but to all the duties enjoined in all the branches. Hence Brahman may be realized by all the religious practices taught in all the Vedas.¹ Sūtra 4. "And the restriction is not like libations" That is, the seven libations, beginning with the Sauryya and ending with the Śataudana, are open to the followers of the Atharva-veda only, and cannot be offered by the followers of other Vedas. But such is not the case with the worship of Brahman, which is universal and may be porformed by any and every one.²

SŪTRA 4 ‘AND (SCRIPTURE) SHOWS.’’ Vedānta-pārijāta-saurabha “And” the scriptural text: “The word which all the Vedas record” (Katha 2.15³) “shows” that the vidyās are identical. Vedānta-kaustubha Scripture “shows” that the vidyās aro the same thus. “The word which all the Vedas declare” (Kaṭha 2.15); Smṛti too: “ ‘Through all the Vedas I alone am to be known’ ” (Gītā 15 15). COMPARISON Baladeva He quotes the same passage, but as before does not refer to the identity of vidyās, but concludes the topic that Brahman is the object taught by all the Vedas.⁴

¹ G.B. 3.3.3, pp. 114-115, Chap. 3. ² G.B. 3.3 3, pp. 114-115, Chap. 3. ³ Ś, R, Bh, B. ⁴ G.B. 3.3.5.